Bu kitap hakkında
Kitaplığım
Google Play'de Kitaplar
CONTENTS
INTRODUCTION
1. The Platonic Drama-Two elements to be distinguished in it: Argumentative
Conversation and Myth Pages 1-4
2. General remarks on volovía, or Story-telling-Primitive Story-telling
described as ȧv@pwwoλoyia kai Swoλoyia—Stories, or Myths, are (1) Simply
Anthropological and Zoological; (2) Aetiological; (3) Eschatological—A
Myth, as distinguished from an Allegory, has no Moral or Other-
meaning.
4-20
3. Plato's Myths distinguished from Allegories-To what experience, to what
"Part of the Soul," does the Platonic Myth appeal? To that part which
expresses itself, not in "theoretic judgments," but in "value-judgments,"
or rather "value-feelings "The effect produced in us by the Platonic
Myth is essentially that produced by Poetry; "Transcendental Feeling,"
the sense of the overshadowing presence of "That which was, and is, and
ever shall be," is awakened in us-Passages from the Poets, quoted to
exemplify the production of this effect. 20-39
4. "Transcendental Feeling" explained genetically as the reflection in Conscious-
ness of the Life of the "Vegetative Part of the Soul," the fundamental
principle in us, and in all living creatures, which silently, in timeless
sleep, makes the assumption on which the whole rational life of Conduct
and Science rests, the assumption that "Life is worth living," that there is
a Cosmos, in which, and of which, it is good to be-"Transcendental
Feeling" is thus Solemn Sense of Timeless Being, and Conviction that
Life is good, and is the beginning and end of Metaphysics-It is with the
production of the first of these two phases of "Transcendental Feeling"
that the Platonic Myth, and Poetry generally, are chiefly concerned-
The Platonic Myth rouses and regulates this mode of "Transcendental
Feeling" for the use of Conduct and Science
39-42
5. The Platonic Myth rouses and regulates "Transcendental Feeling" by
(1) Imaginative Representation of Ideas of Reason," and (2) Imaginative
Deduction of "Categories of the Understanding" and "Moral Virtues"
-Distinction between "Ideas" and "Categories" implicit in Plato-
Kant's distinction explained-Why does Plato employ Myth when he
"represents" Ideas of Reason, Soul, Cosmos, God, and when he
"deduces" Categories of the Understanding and Moral Virtues? 42-51
6. Plato's treatment of the "Idea of God"
51-60
7. Plato's treatment of the "Idea of Soul"-Agnosticism of Plato's day with
regard to the Immortality of the Soul-Influence of Orphic Belief as felt
by Pindar and Plato-Plato's Eschatological Myths plainly reproduce the
matter of Orphic teaching
Pages 60-71
8. Summary of Introductory Observations in the form of a defence of Plato
against a charge brought against him by Kant, Kritik d. reinen Vernunft,
Einleitung, § 3-Plato's Myths (roughly distinguished as (1) representing
Ideas of Reason, or Ideals, and (2) deducing Categories, Faculties,
Virtues, i.e. tracing them back to their origins) will be taken in the
following order: (a) as representing Ideas of Reason, the Phaedo Myth,
the Gorgias Myth, the Myth of Er (the three Eschatological Myths par
excellence), the Politicus Myth together with the Myth of the Golden Age,
the Protagoras Myth (Aetiological Myths), and the Discourse of Timaeus ;
(b) as chiefly concerned with the deduction of Categories or Virtues, the
Phaedrus Myth, the Meno Myth, and the Myth told by Aristophanes
and Discourse of Diotima in the Symposium; (c) the Atlantis Myth
and the Myth of the Earth-born, which respectively represent the
Ideals and deduce the Categories of the Nation, as distinguished from
the Individual
72-76
THE PHAEDO MYTH
Context of the Myth
Translation
77
79-93
OBSERVATIONS ON THE PHAEDO MYTH
1. Plato's method of giving verisimilitude to Myth, by bringing it into conform- ity with the "Modern Science" of his day, illustrated from the Phaedo, and paralleled from Henry More 94-101
2. The subject of the last section further illustrated by reference to the parallel
between Plato's Geography of Tartarus and the "True Surface of the
Earth" and Dante's Geography of Hell, Purgatory, and the Earthly
Paradise The parallelism between Plato and Dante dwelt on chiefly
with the view of suggesting the method by which we may best under-
stand the function of Myth in the Platonic Philosophy, the method of
sealing the impression made on us by the Myth of one great master
by the study of the Myth of another with whom we may happen to be
in closer sympathy
101-113
3. The distinction between Dogma and Myth insisted upon by Socrates,
Phaedo, 114 D-"Moral Responsibility" the motif of the Phaedo
Myth
113-114
Context
THE GORGIAS MYTH
115
117-125
1.
OBSERVATIONS ON THE GORGIAS MYTH
"Moral Responsibility" is the motif of the Gorgias Myth, as it is of the
Phaedo Myth-The Gorgias Myth sets forth, in a Vision of Judgment,
Penance, and Purification, the continuity and sameness of the Active,
as distinguished from the Passive, Self, the Self as actively developing its
native power under the discipline of correction, kóλaσis, not as being the
mere victim of vengeance, Tuwpla-Death as Philosopher Pages 126-128
2. The mystery of the infinite difference between Vice with Large Opportunity
and Vice with Narrow Opportunity
129-130
3. Observations on Tablets affixed to the Judged Souls, on the Meadow of
Judgment, and on the Three Ways
130-132
Context.
THE MYTH OF ER
133
135-151
OBSERVATIONS ON THE MYTH OF ER
152-154
1. Cosmography and Geography of the Myth .
2. Dante's Lethe and Eunoè taken in connection with the Orphic Ritual and
Mythology, to which Plato is largely indebted for his account of the
Soul's κáðapois as a Process of Forgetting and Remembering
154-161
3. More about the Cosmography and Geography of the Myth-The Pillar of
Light, the Spindle of Necessity, the Model of the Cosmos in the lap
of Necessity
162-169
4. The great philosophical question raised and solved in the Myth, How to
reconcile "Free Will" with the "Reign of Law"
169-172
196-197
1. Relation of the Politicus Myth to the "Science" of Plato's day
2. Is Plato "in earnest" in supposing that God, from time to time, withdraws
from the government of the World?
197-198
198-200
3. Resurrection and Metempsychosis
4. "The Problem of Evil" raised in the Politicus Myth-How does Plato
suppose the solution of this problem to be furthered by an Aetiological
Myth like that of the Politicus?-The value of Aetiological Myth as
helping us to "solve" a "universal difficulty" as distinguished from a
"particular difficulty"-It helps us to "put by" the former kind of
difficulty-The Kalewala quoted to illustrate the function of Aetiological
Myth-The Story of the Birth of Iron-Transition from the Politicus
Myth to the "Creation Myths" strictly so called, the Protagoras Myth,
and the Discourse of Timaeus
Pages 200-211
1. Is it a "Platonic Myth," or only a "Sophistic Apologue"?-It is a true Myth,
as setting forth a priori elements in man's experience .
220-222
2. It sets forth the distinction between the "mechanical" and the "teleo-
logical" explanation of the World and its parts-It raises the question
discussed in Kant's Critique of Judgment
222-226
3. Account given in the Myth of the Origin of Virtue as distinguished from
Art 226-228
4. A Sculptured Myth, the Prometheus Sarcophagus in the Capitoline
Museum.
228-229
5. The difference between Myth and Allegory-Sketch of the History of Alle-
gorical Interpretation-The interpreters of Homer and of Greek Mythology
-Philo-The Christian Fathers-The Neo-Platonists-Dante-Plato's
Allegory of the Cave (which is a Myth as well as an Allegory)—His Alle-
gory of the Disorderly Crew-Allegory and Myth compared with
Ritual
230-258
2. The Phaedrus Myth as giving a "Deduction" of the Categories of the Under-
standing-But it also sets forth the Ideas of Reason
337-339
3. The doctrines of 'Aváμvnois, 'Epws, Immortality-The Meno Myth translated,
and compared with the Phaedrus Myth-In what sense is the "Doctrine
of Ideas" "mythical"?.
4. The Number 729
Pages 339-349
349-350
5. The celestial, or astronomical, mise en scène of the "History of the Soul" in
the Phaedrus Myth, and the importance of that mise en scène for sub-
sequent philosophical and religious thought down to Dante
6. Poetic Inspiration
.
350-381
382-395
GENERAL OBSERVATIONS ON THE MYTH
and comparison with the Zagreus Myth and with Rabelais
II. THE DISCOURSE OF DIOTIMA
-
408-413
415-427
OBSERVATIONS ON THE DISCOURSE OF DIOTIMA
1. The Discourse at once an Allegory and a Myth-May be taken as a study of
the Prophetic Temperament-The nature of Prophecy.
2. The History of the Doctrine of Daemons
428-434
434-450
GENERAL OBSERVATIONS ON MYTHS
WHICH SET FORTH THE NATION'S, AS DISTINGUISHED FROM
THE INDIVIDUAL'S, IDEALS AND CATEGORIES
Myths in which we have the spectacle of a Nation's life, (a) led on by a Vision
of its Future, (b) conditioned by its Past. These are (a) the Atlantis
Myth in the Timaeus and Critias, which, taken in connection with the
account of the Ideal State in the Republic, sets forth the Vision of an
Hellenic Empire; (b) the Myth of the Earth-born in the Republic 451-456